Minstrel (Mat 9:23), a flute-player. Such music was a usual accompaniment of funerals. In Kg2 3:15 it denotes a player on a stringed instrument.

Mint (Gr. heduosmon , i.e., "having a sweet smell"), one of the garden herbs of which the Pharisees paid tithes (Mat 23:23; Luk 11:42). It belongs to the labiate family of plants. The species most common in Syria is the Mentha sylvestris, the wild mint, which grows much larger than the garden mint (M. sativa). It was much used in domestic economy as a condiment, and also as a medicine. The paying of tithes of mint was in accordance with the Mosaic law (Deu 14:22), but the error of the Pharisees lay in their being more careful about this little matter of the mint than about weightier matters.

Miracle An event in the external world brought about by the immediate agency or the simple volition of God, operating without the use of means capable of being discerned by the senses, and designed to authenticate the divine commission of a religious teacher and the truth of his message (Joh 2:18; Mat 12:38). It is an occurrence at once above nature and above man. It shows the intervention of a power that is not limited by the laws either of matter or of mind, a power interrupting the fixed laws which govern their movements, a supernatural power. "The suspension or violation of the laws of nature involved in miracles is nothing more than is constantly taking place around us. One force counteracts another: vital force keeps the chemical laws of matter in abeyance; and muscular force can control the action of physical force. When a man raises a weight from the ground, the law of gravity is neither suspended nor violated, but counteracted by a stronger force. The same is true as to the walking of Christ on the water and the swimming of iron at the command of the prophet. The simple and grand truth that the universe is not under the exclusive control of physical forces, but that everywhere and always there is above, separate from and superior to all else, an infinite personal will, not superseding, but directing and controlling all physical causes, acting with or without them." God ordinarily effects his purpose through the agency of second causes; but he has the power also of effecting his purpose immediately and without the intervention of second causes, i.e., of invading the fixed order, and thus of working miracles. Thus we affirm the possibility of miracles, the possibility of a higher hand intervening to control or reverse nature's ordinary movements. In the New Testament these four Greek words are principally used to designate miracles: (1.) Semeion , a "sign", i.e., an evidence of a divine commission; an attestation of a divine message (Mat 12:38, Mat 12:39; Mat 16:1, Mat 16:4; Mar 8:11; Luk 11:16; Luk 23:8; Joh 2:11, Joh 2:18, Joh 2:23; Act 6:8, etc.); a token of the presence and working of God; the seal of a higher power. (2.) Terata , "wonders;" wonder-causing events; portents; producing astonishment in the beholder (Act 2:19). (3.) Dunameis , "might works;" works of superhuman power (Act 2:22; Rom 15:19; Th2 2:9); of a new and higher power. (4.) Erga , "works;" the works of Him who is "wonderful in working" (Joh 5:20, Joh 5:36). Miracles are seals of a divine mission. The sacred writers appealed to them as proofs that they were messengers of God. Our Lord also appealed to miracles as a conclusive proof of his divine mission (Joh 5:20, Joh 5:36; Joh 10:25, Joh 10:38). Thus, being out of the common course of nature and beyond the power of man, they are fitted to convey the impression of the presence and power of God. Where miracles are there certainly God is. The man, therefore, who works a miracle affords thereby clear proof that he comes with the authority of God; they are his credentials that he is God's messenger. The teacher points to these credentials, and they are a proof that he speaks with the authority of God. He boldly says, "God bears me witness, both with signs and wonders, and with diverse miracles." The credibility of miracles is established by the evidence of the senses on the part of those who are witnesses of them, and to all others by the testimony of such witnesses. The witnesses were competent, and their testimony is trustworthy. Unbelievers, following Hume, deny that any testimony can prove a miracle, because they say miracles are impossible. We have shown that miracles are possible, and surely they can be borne witness to. Surely they are credible when we have abundant and trustworthy evidence of their occurrence. They are credible just as any facts of history well authenticated are credible. Miracles, it is said, are contrary to experience. Of course they are contrary to our experience, but that does not prove that they were contrary to the experience of those who witnessed them. We believe a thousand facts, both of history and of science, that are contrary to our experience, but we believe them on the ground of competent testimony. An atheist or a pantheist must, as a matter of course, deny the possibility of miracles; but to one who believes in a personal God, who in his wisdom may see fit to interfere with the ordinary processes of nature, miracles are not impossible, nor are they incredible. (See Table Miracles Recorded in the Old Testament and Table Miracles Recorded in the Gospels.)

Miriam Their rebellion. (1.) The sister of Moses and Aaron (Exo 2:4; 1 Chr, Ch1 6:3). Her name is prominent in the history of the Exodus. She is called "the prophetess" (Exo 15:20). She took the lead in the song of triumph after the passage of the Red Sea. She died at Kadesh during the second encampment at that place, toward the close of the wanderings in the wilderness, and was buried there (Num 20:1). (See AARON; MOSES.) (2.) Ch1 4:17, one of the descendants of Judah.

MisdeemDeu 32:27, R.V.). The Authorized Version reads, "should behave themselves strangely;" i.e., not recognize the truth, misunderstand or mistake the cause of Israel's ruin, which was due to the fact that God had forsaken them on account of their apostasy.

Misgab Height, a town of Moab, or simply, the height = the citadel, some fortress so called; or perhaps a general name for the highlands of Moab, as some think (Jer 48:1). In Isa 25:12, the word is rendered "high fort."

Mishael Who is like God! (1.) A Levite; the eldest of the three sons of Uzziel (Exo 6:22). (2.) One of the three Hebrew youths who were trained with Daniel in Babylon (Dan 1:11, Dan 1:19), and promoted to the rank of Magi. He and his companions were afterwards cast into the burning fiery furnace for refusing to worship the idol the king had set up, from which they were miraculously delivered (Dan. 3:13-30). His Chaldean name was Meshach (q.v.).

Mishal A city of the tribe of Asher (Jos 21:30; Ch1 6:74). It is probably the modern Misalli, on the shore near Carmel.

Misham Their cleansing or their beholding, a Benjamite, one of the sons of Elpaal (Ch1 8:12).